Thijs Booij, «Psalm 133: "Behold, how good and how pleasant"», Vol. 83 (2002) 258-267

The opening line of Psalm 133 is, literally, about a social practice; the comparisons following it suggest that in fact a gathering of YHWH’s worshippers is meant. The latter is confirmed by the final line. V. 3a has a bridging function in that its last words ("on the mountains of Zion"), although belonging to the imagery of the comparison, are actually direct expression, relating to the statement of v. 1 (‘inversion’). The situation hinted at can hardly be other than the gathering in Jerusalem on the occasion of a religious festival. In view of the subtle structure and inner cohesion of Psalm 133, it is scarcely plausible that its present meaning is due to some form of adaptation.

expression. V. 3a of Psalm 133 is meaningful on the assumption that here the comparison, in its way, is similar to the metaphor of Prov 20,27.

        In Prov 20,27 the verb is direct expression within the imagery; in Ps 133,3 this applies to the adjunct, ‘on the mountains of Zion’. So, within the comparison of v. 3a, Zion belongs to the reality of which the text means to speak⁴³. On the mountains of Zion there is a thing comparable to the dew of Hermon; from v. 1b we know that it is the brotherly ‘dwelling together’. This ‘dwelling’ is good and pleasant, it is even "like dew of Hermon which comes down on the mountains of Zion". How can it be such a wonderful thing? The answer is in v. 3b: In Zion "YHWH has commanded the blessing, life for evermore". Since in v. 3a the adjunct is at the end of the line, we can say that here the text moves from the level of comparison to that of reality.

        As far as the simile of v. 3a goes beyond the stated point of comparison (‘good’, ‘pleasant’; cf. below: IV), it is related to the metaphor. Yet, undeniably, the use of the simile is uncommon. What made the author prefer this form of expression? I think the answer is that in v. 3 a metaphor was hardly possible after the comparison of v. 2, while in v. 2 its use was not compatible with the mention of Aaron together with his beard and his robes.

        (2) In Psalm 133 only the statement of v. 3b is completely and undeniably direct expression; this statement, therefore, is basic for modern interpretation⁴⁴. In v. 1, Myx), ‘brothers’, and b#$y, ‘dwelling’, could both be said to be used in an extended meaning; yet it is better to say that, appearing together, they allude to the practice mentioned in Deut 25,5. So, to a certain degree, even the opening line is figurative. Not mentioning Jerusalem, it even seems enigmatic. In neither of these points, however, is the text exceptional. The identity of the person addressed in Ps 20,2, or of the ‘beloved’ in Isa 5,1, has to be understood from what follows in the text; the beginning of a poetic passage or text may be figurative as well (see Ps 58,7; Isa 28,1). As to the ‘enigmatic’ character of Ps 133,1b, it may be noticed that the effect of the wording in v. 3a, as marking an uncommon situation ("dew of Hermon... on the mountains of Zion"), depends on Zion not being mentioned in v. 1.

        To be more readily understood, vv. 1b.3a could be re-worded as follows: "Behold, how good and pleasant it is when those who are brothers are indeed brotherly together: dew of Hermon, as it were, coming down on the mountains of Zion."

IV

1 A Song of Ascents, of David.
Behold, how good it is, and how pleasant,
when brothers indeed dwell together:
² like precious oil upon the head
coming down on the beard, the beard of Aaron,
coming down on the collar of his robes;